Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 187 of 190
Riyadh Al-Salehin | Episode (197) | Chapter on the command to seek forgiveness and its virtues
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Transcript
Machine translation — may contain errors
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*Riyadh as-Salihin* (The Meadows of the Righteous) from the words of the Master of the Messengers, peace and blessings of Allah be upon him.
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The Book of Seeking Forgiveness.
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Chapter on the Command to Seek Forgiveness and Its Virtue.
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Allah Almighty said:
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“So know (O Muhammad) that there is no Allah save Allah, and ask forgiveness for thy sin and for believing men and believing women. Allah knoweth (both) your place of turmoil and your place of rest.” (47:19)
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And Almighty He said:
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"And seek forgiveness of Allah.
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Indeed, Allah is Ever-Forgiving, Most Merciful."
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And Almighty He said:
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“Then hymn the praises of thy Lord, and seek forgiveness of Him. Lo! He is ever ready to show mercy.” (110:3)
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"Indeed, He is Ever-Accepting of Repentance."
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And Almighty He said:
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“Say: Shall I inform you of something better than that? For those who keep from evil, with their Lord, are Gardens underneath which rivers flow wherein they will abide, and pure companions, and contentment from Allah. Allah is Seer of His bondmen,” (3:15)
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Up to the statement of the Exalted and Majestic:
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"And those who seek forgiveness before dawn."
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And Almighty He said:
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“Yet whoso doeth evil or wrongeth his own soul, then seeketh pardon of Allah, will find Allah Forgiving, Merciful.” (4:110)
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“Yet whoso doeth evil or wrongeth his own soul, then seeketh pardon of Allah, will find Allah Forgiving, Merciful.” (4:110)
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And Almighty He said:
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“But Allah would not punish them while thou wast with them, nor will He punish them while they seek forgiveness.” (8:33)
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“But Allah would not punish them while thou wast with them, nor will He punish them while they seek forgiveness.” (8:33)
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And Almighty He said:
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“And those who, when they do an evil thing or wrong themselves, remember Allah and implore forgiveness for their sins - Who forgiveth sins save Allah only? - and will not knowingly repeat (the wrong) they did.” (3:135)
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“And those who, when they do an evil thing or wrong themselves, remember Allah and implore forgiveness for their sins - Who forgiveth sins save Allah only? - and will not knowingly repeat (the wrong) they did.” (3:135)
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“And those who, when they do an evil thing or wrong themselves, remember Allah and implore forgiveness for their sins - Who forgiveth sins save Allah only? - and will not knowingly repeat (the wrong) they did.” (3:135)
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The verses in this chapter are numerous and well-known.
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On the authority of Al-Agharr al-Muzani, may Allah be pleased with him,
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that the Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Indeed, my heart gets covered with a faint cloud,
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and indeed, I seek forgiveness from Allah one hundred times a day."
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Narrated by Muslim.
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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
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I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:
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"By Allah, I seek forgiveness from Allah and repent to Him more than seventy times a day."
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Narrated by Al-Bukhari.
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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"By Him in Whose hand is my soul,
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if you were not to commit sins,
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Allah Almighty would remove you
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and bring a people who commit sins, then seek forgiveness from Allah Almighty, and He would forgive them."
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Narrated by Muslim.
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On the authority of Ibn 'Umar, may Allah be pleased with them both, who said:
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We used to count for the Messenger of Allah, peace and blessings of Allah be upon him, in a single gathering one hundred times:
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"My Lord, forgive me and accept my repentance;
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“Our Lord! And make us submissive unto Thee and of our seed a nation submissive unto Thee, and show us our ways of worship, and relent toward us. Lo! Thou, only Thou, art the Relenting, the Merciful.” (2:128)
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Narrated by Abu Dawud and At-Tirmidhi.
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Among the lessons of the hadith:
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From the etiquette of supplication
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is that the supplicant concludes his prayer with the divine names of Allah Almighty that suit it.
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On the authority of Ibn 'Abbas, may Allah be pleased with them both, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Whoever persists in seeking forgiveness,
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Allah will make for him a way out of every distress,
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relief from every anxiety,
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and provide for him from where he does not expect."
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Narrated by Abu Dawud.
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On the authority of Ibn Mas'ud, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Whoever says:
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'I seek forgiveness from Allah, other than Whom there is no deity, the Ever-Living, the Sustainer of existence, and I repent to Him,'
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his sins will be forgiven, even if he had fled from the battlefield."
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Narrated by Abu Dawud, At-Tirmidhi, and Al-Hakim,
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and he said: It is an authentic hadith meeting the conditions of Al-Bukhari and Muslim.
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Among the lessons of the hadith:
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Emphasizing the severe prohibition of fleeing from battle when armies meet.
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Exalting the status of seeking forgiveness,
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and that it expiates major sins.
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The virtue of maintaining consistency in seeking forgiveness.
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On the authority of Shaddad ibn Aws, may Allah be pleased with him,
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from the Prophet, peace and blessings of Allah be upon him, who said:
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"The master of seeking forgiveness is that a servant says:
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'O Allah, You are my Lord;
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“And (mention) Dhu'n-Nun, when he went off in anger and deemed that We had no power over him, but he cried out in the darkness, saying: There is no Allah save Thee. Be Thou Glorified! Lo! I have been a wrong-doer.” (21:87)
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You created me, and I am Your servant,
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and I abide by Your covenant and Your promise as best I can.
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I seek refuge in You from the evil of what I have done.
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I acknowledge Your favor upon me,
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and I acknowledge my sin,
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so forgive me,
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for none forgives sins except You.'
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Whoever says it during the day with firm conviction in it,
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and dies on that day before evening comes,
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will be among the people of Paradise.
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And whoever says it during the night with firm conviction in it,
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and dies before morning comes,
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will be among the people of Paradise."
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Narrated by Al-Bukhari.
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"Abo'u" means: I confess and acknowledge.
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"And I abide by Your covenant and Your promise as best I can"
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means: adhering to what I pledged to You and promised You of faith in You,
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and sincere obedience to the best of my ability.
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Among the lessons of the hadith:
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This supplication encompasses all the meanings of repentance,
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along with affirming Allah's exclusive right to worship,
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acknowledging that He is the Creator,
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affirming the covenant taken upon oneself,
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hoping for what He has promised,
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seeking refuge from the evil of the soul,
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attributing blessings to their Originator,
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attributing sin to oneself,
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and acknowledging that none has the power to forgive except Him.
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All of this is crafted with magnificent meanings and the finest expressions,
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which is why the Messenger, peace and blessings of Allah be upon him, named it
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the master of seeking forgiveness.
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No servant is able to fulfill everything he has been commanded to do,
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nor achieve complete obedience and gratitude for blessings
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in the most perfect and ideal manner.
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Therefore, Allah was gentle with His servants
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and did not burden them with anything beyond their capacity.
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A servant acknowledges Allah's blessings upon him,
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yet he cannot fully render the gratitude due for them.
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Thus, whoever admits his shortcomings and seeks forgiveness
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will find Allah Ever-Forgiving, Most Merciful.
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This hadith contains the utmost etiquette toward Allah,
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as he attributed blessings to Him alone without any partner,
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acknowledged the sin, and attributed it to himself.
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On the authority of Thawban, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him,
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whenever he finished his prayer,
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would seek forgiveness from Allah three times
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and say:
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"O Allah, You are Peace, and from You is peace.
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Blessed are You, O Owner of Majesty and Honor."
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It was said to Al-Awza'i—one of its narrators:
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"How is the seeking of forgiveness done?"
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He said:
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"One says:
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'Astaghfirullah' (I seek forgiveness from Allah),
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'Astaghfirullah' (I seek forgiveness from Allah)."
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Narrated by Muslim.
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On the authority of 'A'ishah, may Allah be pleased with her, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him,
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used to frequently say before his death:
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"Glory be to Allah and His is the praise;
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I seek forgiveness from Allah and repent to Him."
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Agreed upon.
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On the authority of Anas, may Allah be pleased with him, who said:
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I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:
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Allah Almighty said:
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"O son of Adam,
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as long as you call upon Me and hope in Me,
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I will forgive you for what you have done, and I do not mind.
8:29
O son of Adam,
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if your sins were to reach the clouds of the sky,
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then you sought forgiveness from Me,
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I would forgive you, and I do not mind.
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O son of Adam,
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if you were to come to Me with sins nearly filling the earth,
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then met Me without associating anything with Me,
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I would bring you forgiveness nearly filling it."
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Narrated by At-Tirmidhi.
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"Anan as-sama'" (clouds of the sky):
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It is said to mean the clouds,
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and it is said to mean whatever appears to you of it,
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meaning what becomes visible.
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"Qurab al-ard" (nearly filling the earth):
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It is what approaches its full capacity.
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Among the lessons of the hadith:
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Demonstrating the vastness of the mercy of Allah, Glorified and Exalted be He.
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Demonstrating that Allah, Glorified and Exalted be He,
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loves for His servants to call upon Him, hope in Him,
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and ask Him for forgiveness.
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Faith in Allah is a condition for the forgiveness of sins,
9:31
for Allah does not forgive that partners be associated with Him,
9:34
nor does He forgive a polytheist.
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When a servant repents from his sins with sincere repentance,
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Allah forgives him,
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even if they were to fill the earth
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or reach the clouds of the sky.
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On the authority of Ibn 'Umar, may Allah be pleased with them both,
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that the Prophet, peace and blessings of Allah be upon him, said:
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"O assembly of women,
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give in charity
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and seek forgiveness frequently,
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for I have seen that you form the majority of the inhabitants of the Fire."
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A woman among them said:
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"Why are we the majority of the inhabitants of the Fire?"
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He said:
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"You curse frequently,
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you curse frequently,
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and you are ungrateful to your husbands.
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I have not seen anyone deficient in intellect and religion
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more capable of overpowering a wise man than one of you."
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She said:
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"What is the deficiency in intellect and religion?"
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He said:
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"The testimony of two women is equivalent to the testimony of one man,
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and she remains for days without praying."
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Narrated by Muslim.
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"Takfurna al-'ashir" (ungrateful to husbands):
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meaning you deny the rights of the husband.
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"Li-dhi lubb" (a wise man):
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meaning a possessor of intellect.
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Among the lessons of the hadith:
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Encouraging women to give charity and perform righteous deeds,
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and to frequently seek forgiveness and engage in other acts of obedience,
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because they fall into frequent cursing and denial of the husband's rights.
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The prohibition of denying and disavowing the husband's rights,
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because that is among the major sins,
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as the one who commits it deserves the threat of Hellfire.
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The prohibition of cursing,
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for it is among the severe and repulsive acts of disobedience.
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Applying the term "disbelief" to certain acts of disobedience
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is evidence that disbelief is of two types:
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major disbelief and minor disbelief.
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The Messenger of Allah's, peace and blessings of Allah be upon him, admonition to women
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demonstrates Islam's care and concern for women.
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The recommendation for the leader, authority figures, and prominent people to deliver admonitions.
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The permissibility of questioning a scholar regarding what he said
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If its meaning is not immediately apparent,
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It serves as a clarification that women generally possess less retention and precise memory.
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Intellect is subject to increase and decrease,
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And the same applies to religious practice and faith.
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Women are highly susceptible to emotional influence;
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Consequently, they rely on their emotions more than their intellect,
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And this leads to a deficiency in their intellectual reasoning.